“Do not be afraid; for I know that you seek Jesus who was crucified. He is not here; for he has risen, as He said. Come, see the place where the Lord lay.” (Matt. 28.5-6)

Your Holiness and dearly beloved brother in Christ,
Your Beatitude Patriarch of the Holy City of Jerusalem, much loved brother and concelebrant in the Lord,
Your Eminences, Your Excellencies, and very reverend representatives of the Christian churches and confessions,
Esteemed brothers and sisters,

It is with awe, emotion and respect that we stand before “the place where the Lord lay,” the life-giving tomb from which life emerged. And we offer glory to the all-merciful God, who rendered us, as His unworthy servants, worthy of this supreme blessing to become pilgrims in the place where the mystery of the world’s salvation transpired. “How awesome is this place! This is none other than the house of God, and this is the gate of heaven.” (Gen. 28.17)

We have come as the myrrh-bearing women, on the first day of the week, “to see the sepulcher” (Matt. 28.1), and we too, like they, hear the angelic exhortation: “Do not be afraid.” Remove from your hearts every fear; do not hesitate; do not despair. This Tomb radiates messages of courage, hope and life.

The first and greatest message from this empty Sepulcher is that death, “this last enemy” of ours (see 1 Cor. 15.26), the source of all fears and passions, has been conquered; it no longer holds the final word in our life. It has been overcome by love, by Him, who voluntarily accepted to endure death for the sake of others. Every death for the sake of love, for the sake of another, is transformed into life, true life. “Christ is risen from the dead, by death trampling down death, and to those in the tombs He has granted life.”

Do not, then, be afraid of death; but do not also be afraid of evil, despite any form that this might assume in our life. The Cross of Christ amassed all the arrows of evil: hatred, violence, injustice, pain, humiliation – everything that is suffered by the poor, the vulnerable, the oppressed, the exploited, the marginalized and the disgraced in our world. However, rest assured – all of you who are crucified in this life – that, just as in the case of Christ, the Cross is followed by the Resurrection; that hatred, violence and injustice have no prospect; and that the future belongs to justice, love and life. Therefore, you should work toward this end with all the resources that you have in love, faith and patience.

Nonetheless, there is another message that emanates from this venerable Tomb, before which we stand at this moment. This is the message that history cannot be programmed; that the ultimate word in history does not belong to man, but to God. In vain did the guards of secular power watch over this Tomb. In vain did they place a very large stone against the door of the Tomb, so that none could roll it away. In vain are the long-term strategies of the world’s powerful – everything is eventually contingent upon the judgment and will of God. Every effort of contemporary humanity to shape its future alone and without God constitutes vain conceit.

Lastly, this sacred Tomb invites us to shed another fear that is perhaps the most prevalent in our modern age: namely, fear of the other, fear of the different, fear of the adherent of another faith, another religion, or another confession. Racial and all other forms of discrimination are still widespread in many of our contemporary societies; what is worst is that they frequently even permeate the religious life of people. Religious fanaticism already threatens peace in many regions of the globe, where the very gift of life is sacrificed on the altar of religious hatred. In the face of such conditions, the message of the life-giving Tomb is urgent and clear: love the other, the different other, the followers of other faiths and other confessions. Love them as your brothers and sisters. Hatred leads to death, while love “casts out fear” (1 John 4.18) and leads to life.

Dear friends,
Fifty years ago, two great church leaders, the late Pope Paul VI and Ecumenical Patriarch Athenagoras, cast out fear; they cast away from themselves the fear which had prevailed for a millennium, a fear which had kept the two ancient Churches, of the West and East, at a distance from one another, sometimes even setting them up against each other. Instead, as they stood before this sacred space, they exchanged fear with love. And so here we are, as their successors, following in their footsteps and honoring their heroic initiative. We have exchanged an embrace of love, even as we continue along the path toward full communion with one another in love and truth (Eph. 4.15) in order “that the world may believe” (John 17.21) that no other way leads to life except the way of love, reconciliation, genuine peace and fidelity to the Truth.

This is the way that all Christians are called to follow in their relations among themselves – whatever church or confession they belong to – thereby providing an example for the rest of the world. The way may be long and arduous; indeed, to some it may occasionally seem like an impasse. However, it is the only way that leads to the fulfillment of the Lord’s will “that [His disciples] may be one.” (John 17.21) It is this divine will that opened the way traveled by the leader of our faith, our Lord Jesus Christ, who was crucified and resurrected in this holy place. To Him belong glory and might, together with the Father and the Holy Spirit, to the ages of ages. Amen.

“Beloved, let us love one another; for love is of God.” (1 John 4.7)

[Remarks as prepared for delivery]

In this Basilica, which all Christians regard with the deepest veneration, my pilgrimage in the company of my beloved brother in Christ, His Holiness Bartholomaios, now reaches its culmination. We are making this pilgrimage in the footsteps of our venerable predecessors, Pope Paul VI and Patriarch Athenagoras, who, with courage and docility to the Holy Spirit, made possible, fifty years ago, in this holy city of Jerusalem, an historic meeting between the Bishop of Rome and the Patriarch of Constantinople. I cordially greet all of you who are present. In a special way I express my heartfelt gratitude to those who have made this moment possible: His Beatitude Theophilos, who has welcomed us so graciously, His Beatitude Nourhan Manoogian and Father Pierbattista Pizzaballa.

It is an extraordinary grace to be gathered here in prayer. The empty tomb, that new garden grave where Joseph of Arimathea had reverently placed Jesus’ body, is the place from which the proclamation of the resurrection begins: “Do not be afraid; I know that you are looking for Jesus who was crucified. He is not here, for he has been raised, as he said.

Come, see the place where he lay. Then go quickly and tell his disciples, ‘He has been raised from the dead'” (Mt  28:5-7).

This proclamation, confirmed by the testimony of those to whom the risen Lord appeared, is the heart of the Christian message, faithfully passed down from generation to generation, as the Apostle Paul, from the very beginning, bears witness:

“I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the Scriptures, and that he was buried, and that he was raised on the third day in accordance with the Scriptures” (1 Cor  15:3-4). This is the basis of the faith which unites us, whereby together we profess that Jesus Christ, the only-begotten Son of the Father and our sole Lord, “suffered under Pontius Pilate, was crucified, died and was buried; he descended into hell; on the third day he rose again from the dead” (Apostles’ Creed ). Each of us, everyone baptized in Christ, has spiritually risen from this tomb, for in baptism all of us truly became members of the body of the One who is the Firstborn of all creation; we were buried together with him, so as to be raised up with him and to walk in newness of life (cf. Rom  6:4).

Let us receive the special grace of this moment. We pause in reverent silence before this empty tomb in order to rediscover the grandeur of our Christian vocation: we are men and women of resurrection, and not of death. From this place we learn how to live our lives, the trials of our Churches and of the whole world, in the light of Easter morning. Every injury, every one of our pains and sorrows, has been borne on the shoulders of the Good Shepherd who offered himself in sacrifice and thereby opened the way to eternal life. His open wounds are the cleft through which the torrent of his mercy is poured out upon the world. Let us not allow ourselves to be robbed of the basis of our hope! Let us not deprive the world of the joyful message of the resurrection! And let us not be deaf to the powerful summons to unity which rings out from this very place, in the words of the One who, risen from the dead, calls all of us “my brothers” (cf. Mt  28:10; Jn  20:17).

Clearly we cannot deny the divisions which continue to exist among us, the disciples of Jesus: this sacred place makes us even more painfully aware of how tragic they are. And yet, fifty years after the embrace of those two venerable Fathers, we realize with gratitude and renewed amazement how it was possible, at the prompting of the Holy Spirit, to take truly significant steps towards unity. We know that much distance still needs to be travelled before we attain that fullness of communion which can also be expressed by sharing the same Eucharistic table, something we ardently desire; yet our disagreements must not frighten us and paralyze our progress. We need to believe that, just as the stone before the tomb was cast aside, so too every obstacle to our full communion will also be removed. This will be a grace of resurrection, of which we can have a foretaste even today. Every time we ask forgiveness of one another for our sins against other Christians and every time we find the courage to grant and receive such forgiveness, we experience the resurrection! Every time we put behind us our longstanding prejudices and find the courage to build new fraternal relationships, we confess that Christ is truly risen! Every time we reflect on the future of the Church in the light of her vocation to unity, the dawn of Easter breaks forth! Here I reiterate the hope already expressed by my predecessors for a continued dialogue with all our brothers and sisters in Christ, aimed at finding a means of exercising the specific ministry of the Bishop of Rome which, in fidelity to his mission, can be open to a new situation and can be, in the present context, a service of love and of communion acknowledged by all (cf. JOHN PAUL II, Ut Unum Sint , 95-96).

Standing as pilgrims in these holy places, we also remember in our prayers the entire Middle East, so frequently and lamentably marked by acts of violence and conflict. Nor do we forget in our prayers the many other men and women who in various parts of our world are suffering from war, poverty and hunger, as well as the many Christians who are persecuted for their faith in the risen Lord. When Christians of different confessions suffer together, side by side, and assist one another with fraternal charity, there is born an ecumenism of suffering, an ecumenism of blood, which proves particularly powerful not only for those situations in which it occurs, but also, by virtue of the communion of the saints, for the whole Church as well.

Your Holiness, beloved brother, dear brothers and sisters all, let us put aside the misgivings we have inherited from the past and open our hearts to the working of the Holy Spirit, the Spirit of love (cf. Rom  5:5) and of truth (cf. Jn  16:13), in order to hasten together towards that blessed day when our full communion will be restored. In making this journey, we feel ourselves sustained by the prayer which Jesus himself, in this city, on the eve of his passion, death and resurrection, offered to the Father for his disciples. It is a prayer which we ourselves in humility never tire to make our own: “that they may all be one… that the world may believe” (Jn  17:21).

by Fr. Thomas FitzGerald

When Pope Francis and Ecumenical Patriarch Bartholomew meet in Jerusalem on May 25-26, 2014, they will recall the meeting of their predecessors Pope Paul VI and Ecumenical Patriarch Athenagoras in the same city in 1964.  In the midst of prayer and recollection in the Holy Places, the leaders of the Catholic Church and Orthodox Church will give thanks to God for the dramatic change in the relationship between their churches in the past fifty years.  They will recall the prayer of the Lord for this disciples ‘that they all be one’ (John 17:21).

Within five decades, the Catholic Church and the Orthodox Church formally have moved from isolation to engagement, from monologue to dialogue, and from misunderstanding to mutual enrichment.  These developments can only have taken place with the inspiration of the Holy Spirit, and with the commitment of devoted clergy and laity to the process of reconciliation.

While the relationship between the churches may differ from place to place, these are some of the significant developments in the past fifty years:

• The Ecumenical Patriarchate has the special responsibility of guiding the Orthodox dialogue with the Catholic Church.  This Orthodox dialogue with the Church of Rome has the approval of the Fourteen Autocephalous Orthodox Churches.

• The Catholic Church recognizes the preeminent leadership of the Ecumenical Patriarch among all the Orthodox.

• After centuries of alienation, both the Orthodox Church and the Catholic Church have formally committed themselves to the restoration of full communion through an agreed understanding of the Apostolic Faith.   Both Churches now see themselves as ‘Sister Churches’ with the responsibility of maintaining the Apostolic Faith and healing their division.

• For the Catholics, this commitment to reconciliation was expressed at the Second Vatican Council (1962-1965) and in subsequent statements. For the Orthodox, this commitment was expressed in the decisions of the Pan-Orthodox-Conferences (1961-1968) and in subsequent statements.

• Both churches recognize a state of schism exists. This schism resulted primarily from different understandings of authority in the Church and specifically the role of the Bishop of Rome.  The division developed over centuries and reached a point of schism in the fifteenth century (1484).   Theological differences were compounded by linguistic, political and cultural factors.

• Both churches recognize that the restoration of unity requires prayer for reconciliation, the resolution of differences in teachings and practices, and a common witness to the Gospel in the society. As the schism occurred over time, so also the process of reconciliation will take place over time.

• Orthodox and Catholic look to the day when they can heal the schism and share in the Holy Eucharist.  Both Orthodox and Catholics recognize the Eucharist to be the center of church life and personal piety.  However, the schism prevents the faithful in both churches from joining together in the celebration of the Eucharist.

• The Anathemas of 1054 were removed by the Church of Rome and the Church of Constantinople in 1965. The original acts of excommunication were directed against particular persons, not against the churches as a whole. Although some later historians set 1054 as the date of the schism, in fact this was only one of a number of events that weakened the bonds between the churches. Indeed, the relationships continued after this, until at least the fifteenth century.

• Popes and Ecumenical Patriarchs have met frequently since 1964. These meetings symbolize the new relationship between the churches. They also provide opportunities for the senior hierarchs to pray together and to discuss issues of church life.

• Every year, the Ecumenical Patriarchate sends a delegation to Rome to observe the feast of Sts. Peter and Paul in Rome on June 29. Likewise, the Church of Rome sends a formal delegation to Constantinople to observe the feast of St Andrew on November 30.

• Theologians from both churches meet regularly to discuss issues of division and points of agreement.  The North American Consultation began in 1965. The Joint Committee of Orthodox and Catholic Bishops in the United States began in 1981.The Joint International Commission for Theological Dialogue was established in 1989.

• The issues that have divided the churches are being examined in depths. These include different understandings of primacy and conciliarity as well as different understandings of the relationship of the persons of the Holy Trinity.  At the same time, the theologians of both churches have affirmed a common understanding of the Holy Trinity and the Church as well as Baptism and the Eucharist. In looking to the future, they have recognized that the early church affirmed a diversity of practices and theological emphasis provided that the unity of the faith was preserved.

• These official theological dialogues have been enriched by the recent studies by Orthodox and Catholic scholars who have examined the theological, historical, cultural and linguistic factors that contributed to the schism.
• Catholic theologians are studying the Orthodox practice of synodality, of a married priesthood and of the process of recognizing the dissolution of a marriage.

• Theological students and seminarians from each church have studied with those from the other tradition.

• Orthodox and Catholic Bishops have addressed together critical social and moral issues in the American society.

• Led by their bishops, many Orthodox and Catholic clergy and laity have participated in pilgrimages to Rome and Constantinople.

• At the local level, many Orthodox and Catholics have come together for special prayer services, retreats and conferences.

• Members of both churches recognize that they honor Mary, the Mother of God, as well as the saints and martyrs. They have come to appreciate the saints which are honored in both traditions. These saints serve as an unbroken bond between the Orthodox and Catholic churches.

• The relics of many saints have been returned by the Catholic Church to the Orthodox. In 2004, for example, the relics of St Gregory the Theologian and St. John Chrysostom were returned to Constantinople by Pope John Paul II.

• Orthodox and Catholic read the spiritual and theological writings of teachers from each other’s church.  They have been enriched by the studies of the Scriptures and Fathers of the Church.

• Many Catholics have deepened their appreciation of the meaning of icons, and their place in worship and teaching.

• Marriages of Orthodox and Catholic have dramatically increased. The Catholic Church recognizes marriages of an Orthodox and Catholic in good standing blessed by an Orthodox priest.

• With the blessing of their pastor, Orthodox young people are free to attend Catholic schools. And, Catholic young people are free to attend Orthodox schools. The differences in church practices are recognized. There can be no attempt to proselytize.

• Orthodox and Catholic humanitarian agencies frequently cooperate in providing aid at disasters.

• Many Catholic and Orthodox parishes join together in sponsoring food pantries and meals for the needy. In this way, they express a common commitment in the name of Christ to the well being of the society.

Speaking of the quest for unity, Ecumenical Patriarch Bartholomew says:

We know that the process of reconciliation is not always easy. The division between the Orthodox Church and the Roman Catholic Church has persisted for centuries.  Yet, we firmly believe that, with the guidance of the Risen Lord, our differences are not beyond resolution. Moreover, we believe that we have a solemn obligation to our Lord to heal our painful divisions. For this reason, we must be persistent in our prayer. We must increase our expressions of love and mutual respect. We must strengthen our theological dialogue.

A Joint Letter on the Meeting of
Pope Francis and Ecumenical Patriarch Bartholomew in Jerusalem

May 21, 2014

Dear Sisters and Brothers in Christ,

We give thanks to our Lord for the coming meeting of Pope Francis and Ecumenical Patriarch Bartholomew which will take place on May 25-26, in the holy city of Jerusalem. We pray that this meeting in the sacred place of our Lord’s Death and Resurrection will contribute to the restoration of full communion in faith and sacrament between our churches, and the salvation of the world.

This meeting marks the 50th anniversary since the historic encounter between Pope Paul VI and Ecumenical Patriarch Athenagoras in 1964 in Jerusalem which opened a new period in the relationship between our churches. We began a process of reconciliation through prayer, theological dialogue and common witness. Since that time, Popes and Patriarchs have met together regularly. Our churches have established formal theological consultations in this country in 1965 and internationally in 1979. These dialogues have been nurtured by the prayers of the faithful and countless acts of mutual respect. As Popes and Patriarchs have affirmed, we have come to see ourselves as ‘sister churches’ who are responsible together for affirming the faith of the Apostles.

The flourishing relationship between clergy and laity of the Archdiocese of Boston and the Greek Orthodox Metropolis of Boston has contributed to the process of reunion. As clergy and laity, we have prayed together, undertaken pilgrimages to Rome and Constantinople and have addressed critical issues facing our society. The brotherhood which has grown here is a treasured gift from above. As Ecumenical Patriarch Athenagoras said fifty years ago, “Having found one another again, we meet the Lord together.”

The Roman Catholic Archdiocese of Boston and the Greek Orthodox Metropolis of Boston will sponsor a conference on September 25 to mark the 50th anniversary of the historic encounter of 1964.

We thank God for the work He has begun between us and trust firmly in Him for its completion. In fidelity, we commit ourselves to continue working for His will.

In the words of Pope Paul IV, we call our faithful to “a love which, learning from the past, is ready to forgive, tends to believe more willingly in good than in evil, and is above all concerned to follow the pattern of its Divine Master and to allow itself to be drawn to Him and transformed by Him.”

We ask our clergy and laity to continue to pray for the unity of the Church and the witness of the Gospel in our world.

Cardinal Seán Patrick O’Malley, O.F.M. Cap.                                         Metropolitan Methodios of Boston